"I believe all manner of asceticism to be the vilest blasphemy--blasphemy towards the whole of the human race. I believe in the flesh and the body, which is worthy of worship--to see a perfect human body unveiled causes a sense of worship. The ascetics are the only persons who are impure. Increase of physical beauty is attended by increase of soul beauty. The soul is the higher even by gazing on beauty. Let me be fleshly perfect." Do not misunderstand him. This intense craving after physical perfection, this yearning after beauty, is not a sensual craving. It is not the Greek's love of perfect form, though Jefferies had this love, as well. It is far more than this; it means, in the mind of this man, that without perfection of the body there can be no perfect life of the soul. In that letter where the Apostle Paul speaks at length of Death and the Resurrection, he concludes with the assurance--he writes for his own consolation, I think, as well as that of his disciples--that the body, as well as the soul, shall live again; but the body glorified, made perfect and beautiful beyond human power of thought, to be wedded to the soul purified beyond human power of understanding. Is it not strange that this solitary questioner, longing and praying for a deeper and fuller understanding--a fuller soul--should also have arrived at the perception of the wonderful truth that the perfect soul demands the perfect body? In his mind there are no echoes ringing of Paul's great Vision--the whole of his old creed, all of it, has fallen from him and is lost: it is his own Vision granted to himself. How? After long and solitary meditation on the hillside, as in the old times great Visions came to those who fasted in their lonely cells and solitary caves. Great thoughts come not to those who seek them not. The mind which would receive them must be first prepared. The example of Jefferies, whose great thoughts only came to him after long years of meditation apart from man, may make us understand the Visions which used to reward the monk, the fakir, the hermit of the lonely laura. Then he goes back to his theory that everything happens by chance. So long as men believe that everything is done for them, progress is impossible. Once grasp the truth that nothing is done for man, and that he has everything to do for himself, and all is possible. Still, this is not a proof that chance rules the world. And, again, the fact that man, alone of created beings, is able to grasp this, or any other truth, is not that gift everything in itself?